四分律刪繁補闕行事鈔 1.456

1.456

初中五種：一十四、十五、十六，三日不同；二食前食後；三若晝若夜；四若增若減；五時與非時。前三出《十誦》文。《四分》中，三日說戒，如上列也。又云：布薩日應說。《五分》云：八日十四日說法，十五日布薩。《僧祇》：食前亦得；而不得晨起布薩，得罪；以後來比丘不聞故。《四分》：為外界鬪諍比丘來，佛令增減說戒。若知於十四日來，十三日前說；若十五日來，十四日說。若已入界，當令入浴；界內比丘出界而說。若不得者，白僧言，今不得說，後十五日當說。又不去者，更增至十五日。若不去，強和合說。但明二度，不云三度；至三必須同說。亦無三度不說法滅之文，偽傳於久。律云拘睒彌國，六年不說；佛尚在世。何妨一國鬪諍；不得安樂，不階聖果，名為法滅。《律》中，阿難疑高勝比丘犯盜，經六布薩，不與同法。《僧祇》：相嫌二十年不說戒等。《四分》：鬪諍來久，不得說戒；今暫和合，須非時說；隨何日諍滅，即日和說。以僧具六和，戒、見、利、身、口、意等。今不同見戒，則無僧義，不成和合清淨僧法故。

In the first [section], there are five types: first, the differences among the three days: the fourteenth, fifteenth, and sixteenth; second, before food or after food; third, whether by day or by night; fourth, whether increasing or decreasing; fifth, proper time versus improper time. The first three derive from the text of the *Daśādhyāya-vinaya*. In the *Dharmaguptaka Vinaya*, upoṣadha recitation on three days is as listed above. It also says: 'It should be recited on the upoṣadha day.' The *Pañcavargika-vinaya* says: 'Expound the Dharma on the eighth and fourteenth days, and hold the upoṣadha on the fifteenth day.' The *Mahāsāṃghika-vinaya* states: 'Before meals is also permitted; but performing upoṣadha upon rising in the morning is not permitted and incurs an offense, because bhikṣus who arrive later would not hear it.' The *Dharmaguptaka Vinaya* states: 'When disputing bhikṣus from outside the boundary are coming, the Buddha ordered the upoṣadha recitation to be increased or decreased. If one knows that they will come on the fourteenth day, recite it before the thirteenth day; if they will come on the fifteenth day, recite it on the fourteenth day. If they have already entered the boundary, have them enter the bath; the bhikṣus within the boundary should go outside the boundary and recite it. If that is impossible, announce to the saṃgha, saying: "We cannot recite it today; we shall recite it on the following fifteenth day." If they still do not leave, further extend it to the fifteenth day. If they do not leave, forcibly harmonize and recite it.' It explains only two occasions, not mentioning three occasions; on reaching the third occasion, they must recite together. Nor is there any text stating that if it is not recited on three occasions the Dharma is extinguished; this has been falsely transmitted for a long time. The Vinaya states that in the country of Kauśāmbī, it was not recited for six years, while the Buddha was still in the world. How could a dispute in a single country prevent well-being, block the attainment of holy fruits, and be called the extinction of the Dharma? In the Vinaya, Ānanda suspected the bhikṣu Uccāsaṅgha of theft and for six upoṣadhas did not perform the rites together with him. The *Mahāsāṃghika-vinaya* records that they resented each other for twenty years and did not recite the precepts, and so forth. The *Dharmaguptaka Vinaya* states: 'The dispute having persisted for a long time, the precepts could not be recited; now that they have temporarily harmonized, it must be recited at an improper time; on whatever day the dispute ceases, on that very day harmonize and recite it.' This is because the saṃgha possesses the six harmonies: precepts, views, gain, body, speech, and mind. If at present they do not share identical views and precepts, then the meaning of a saṃgha is absent, and the harmonious, pure saṃgha-karman cannot be established.